We have thus shown that education, even in its present state, though so imperfect, so wanting in a lofty moral aim, and so destitute of a truly intellectual spirit, still does much to diminish crime, and to promote the social well-being of communities and nations. How much more would this be the case, if all young persons enjoyed such training and instruction as might be bestowed, and such as we are bound to claim and struggle after in their behalf.

Throughout this and the preceding section, I have assumed that the education of a whole people is practicable. It would be worse than mockery, to unfold and dwell on the vast importance of the education of the masses, if it be a blessing beyond their reach, or beyond the reach of most of them. That a good moral and industrial training might be enjoyed by all, in a well-ordered state of society, will probably be admitted; but it is not so generally conceded, that we can bestow on all, knowledge, and the blessings of an active, cultivated mind. It must not be forgotten, says De Tocqueville, that a great majority, in every civilized country, must spend their lives in manual labour; and that, in their case, no high degree of culture can be expected. It seems to me, however, that this remark is founded on a great, though very prevalent misconception in regard to the nature and effects of manual labour. It was for ages supposed that its tendencrimes; for example, the assaults. The punishments awarded were as follows:

cy and effect must be, to deaden and debase the powers of the soul. The rudeness and ignorance which abounded among the working-classes, and which ought to have been ascribed to the neglect or oppression of their superiors, were, by a strange perversion, attributed to their occupations; and this, too, in the face of the undeniable fact, that those classes were, over all Europe, forcing their way upward in the scale of intelligence and political power, in spite of the most strenuous and formidable opposition; and in face, too, of the fact, now so obvious, that they owed their increasing intelligence and consideration, in a great measure, to their industry. It has been assumed, also, that a labouring man has no time for mental culture, and that it is preposterous to expect, that reading and thinking beings can be made out of those whose lives are doomed to unceasing toil.

The answer to these objections is, first, that labour has no tendency, to debase and deaden the intellect. To think so, is to impeach the wisdom and goodness of that Being who has made labour our great duty. It is to overlook the fact, that no labour is so humble or so circumscribed, but that knowledge and mental culture will assist the workman to perform it cheerfully, and will also enable him to make it more productive to himself, and more useful to others. It is to forget, too, that no one is condemned by Providence to one dull round of toil; that it is the right and duty of every one to seek, if he be duly qualified, a less laborious or a more intellectual employment, and that it is education alone which can thus prepare him, to vary his condition. If the labouring population were educated, as thoroughly as their situation admits, and were made provident, we should no longer hear of multitudes being obliged to spend their whole lives in heading nails, or pointing pins. It is also worthy of consideration, that most kinds of manual labour require some degree of thought and intelligence, thus con N

tributing to improve the mind; and that there are many moments, even when most busy, that the workman can devote his mind to reflection on the contents of the books he has read, or to those excursions of a healthy and well-regulated imagination, which tend to strengthen the understanding and to improve the heart.

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But, secondly, is it true that a life of labour affords no time for reading and self-culture? I can hardly conceive of any occupation so incessant or toilsome that it would not afford two or three hours in a week, besides many ends of time," to be appropriated to books and lectures. Add to these, the time which God has especially consecrated to the improvement of the mind in knowledge as well as virtue-the Christian Sabbath. Add, also, the opportunities for improving thought, and for instructive conversation, which the labourer has when at work, and it becomes evident, that no inconsiderable part of the time of the most industrious may be spent in gaining knowledge and wisdom. It can be deemed no exaggeration, if we maintain that, in addition to days of sacred rest, which form one seventh part of life, there are other seasons of leisure which may be given to mental culture, sufficient to form,

* "Where workmen are employed in the same apartment, and there is nothing noisy in the work, one may always read while the others are employed. If there are twenty-four men together, this arrangement would only require each man to make one extra day in four weeks, supposing the reading to go on the whole day, which it would not; but a boy or a girl might be engaged to perform the task at an expense so trifling as not to be felt. This expedient, too, it may be observed, would save money as well as time; one copy of a book, and that borrowed for the purpose, or obtained from a reading society or circulating library, would suffice for a number of persons. I may add, that great help would be given by the betterinformed and more apt learners to such as are slower of apprehension and more ignorant; and discussion (under proper regulations) would be of singular use to all, even the most forward proficients." -LORD BROUGHAM.

with those days, a portion of life not less than one sixth, and in many cases, not less than one fourth of the whole. "I begin," says Lord Brougham, at the opening of a pamphlet, published several years since, on Popular Education, “by assuming that there is no class of the community so entirely occupied with labour as not to have an hour or two, every other day at least, to bestow upon the pleasure and improvement to be derived from reading, or so poor as not to have the means of contributing something towards purchasing this gratification; the enjoyment of which, besides the present amusement, is the surest way both to raise our character and better our condition."

CONCLUSION.

I have thus dwelt at great length upon the nature, objects, and uses of Education. It may be thought, that on these subjects, so protracted a discussion was unnecessary, since they are already well understood, and thoroughly appreciated, in this country. But is it so? Our people have absolute control over the whole subject of education, not only as it respects their own families, but, to a great extent, in schools and seminaries of learning. If, then, the people were fully awake, to its importance and true nature, we should soon have a perfect system, and we should witness results from it, for which we now look in vain.

Here, in truth, is the great desideratum. We all complain that our schools are defective, our teachers imperfectly qualified, and the training which our children receive," both at home and at school, wanting, in some of the first elements of a good education. Why is this? Why do not the people demand, and compel an immediate change? Why are so many instructers allowed to occupy places for which they are incompetent, and to return our children to us, after months, or even years, of attendance at school, without any generous improvement in mind or manners?

Why is it so difficult to gain a liberal and prompt support for efforts that are made to extend, and, above all, to perfect education? And why are these efforts, when they are sustained, so often leavened by a sordid spirit, or by a total misconception of what education ought to do for youth? Is it not because, as a people, we do not, after all, appreciate as we ought the inestimable importance of "a right virtuous and noble education?" Is it not because, we misapprehend the ends to be answered by it, as well as the best means for attaining those ends? How few of us look upon education, as that which is to rear our children to high mental and moral excellence, and inspire them with an ambition above this world; an ambition to perform, with unfailing and unfaltering fidelity, the humblest as well as the most exalted duties! How few of us rank such an education, higher in our esteem, than all worldly wealth or distinction, and feel that, in bestowing it, we give to our children the richest inheritance, the noblest and most enviable patrimony! How few apprehend, clearly, the uses to which a good education ought to be applied, or entertain views, sufficiently large and liberal, of the spirit of self-culture which it ought to inspire and cherish!

I cannot, in closing this chapter, do better, perhaps, than recapitulate the leading principles which I have developed, and ask the reader, as he reviews them, to inquire how far they have hitherto been appreciated, and acted upon by himself. Let him consider, that our efforts to train up our children in the way that they should go must be misdirected, and, therefore, be in part or wholly fruitless, unless we understand well the end and object of education. Let him consider, too, that errors on this subject are exceedingly prevalent, and that, even when they do not infect our own minds, they are very apt to reach and taint our children, and that special efforts are needed, not only to guard those children, but also to enlighten and correct public opinion,